..續本文上一頁ere is, under the influence of these mental qualities, no disturbance of consciousness and its mental concomitants, nor heaviness, rigidity, unwieldiness, sickness, or crookedness.30 Rather, his consciousness and its mental concomitants are tranquil through having reached the supreme relief in non-action.31 They are agile in always functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy, in being able to attend to an object for any length of time desired; they are quite lucid through their proficiency, that is, through the ease with which insight penetrates the object; they are also straight through being directed, inclined, and turned only towards wholesome activities.
心輕安也會出現，具有讓心和心所平靜的特征，心輕快性等心所法也會伴隨出現。由于心輕安等的作用，無論行住坐臥，心和心所都保持甯靜而無擾動，沒有粗重、僵直、不適、病態或扭曲的狀態出現。此時，心和心所因爲無作而極輕松，所以是輕安的；運作輕靈快捷，所以是輕快的；能夠自在轉向欲觀照的所緣，所以是柔軟的；對任何所緣的觀照時間能隨其所欲，所以是適業的；很容易深入清楚觀照所緣，所以是明靜的；總是朝向善行、傾向善行、轉向善行，所以是正直的。
There also arises a very sublime feeling of happiness suffusing all his body. Under its influence he becomes exceedingly joyous and he believes: "Now I am happy all the time," or "Now, indeed, I have found happiness never felt before," and he wants to tell others of his extraordinary experience. With reference to that rapture and happiness, which are aided by the factors of tranquillity, etc., it was said:
Superhuman is the bliss of a monk
Who, with mind at peace,
Having entered a secluded place,
Wins insight into Dhamma.
When he fully comprehends
The five groups” rise and fall,
He wins to rapture and to joy —
The Deathless this, for those who understand.
Dhammapada vv. 373-374
遍滿全身的勝妙之樂也會生起。由此樂的作用，他變得極快樂並且相信：“我現在于一切時中都快樂”，或者“我現在確實找到了過去從未體驗過的快樂”，他很想告訴別人他的這種不尋常的經驗。關于這種由輕安等心所爲助緣的喜、樂，《法句經》中說，
法喜超人間
靜心之比丘
因入僻靜處
內觀入諸法
徹見生與滅
五蘊之諸法
得妙勝喜樂
知不死之法
( 《法句經》373、374偈)
There arises in him energy that is neither too lax nor too tense but is vigorous and acts evenly. For formerly his energy was sometimes lax, and so he was overpowered by sloth and torpor; hence he could not notice keenly and continuously the objects as they became evident, and his understanding, too, was not clear. And at other times his energy was too tense, and so he was overpowered by agitation, with the same result of being unable to notice keenly, etc. But now his energy is neither too lax nor too tense, but is vigorous and acts evenly; and so, overcoming these shortcomings of sloth, torpor, and agitation, he is able to notice the objects present keenly and continuously, and his understanding is quite clear, too.
精進力生起，不松也不緊，但卻有力而平穩。過去他的精進力有時過松，會被昏沈睡眠所控製，所以不能敏銳地不間斷地觀照顯現的所緣；他的慧也同樣不清晰。而另外一些時間，他的精進過度，所以陷入散亂，同樣也不能敏銳不間斷地觀照，等等。而現在精進力不松不緊，有力且平穩，所以克服了昏沈睡眠和散亂，能夠敏銳不間斷地觀照當下的目標，他的慧也非常清晰。
There also arises in him strong equanimity associated with insight, which is neutral towards all formations. Under its influence he regards with neutrality even his examination of the nature of these formations with respect to their being impermanent, etc.; and he is able to notice keenly and continuously the bodily and mental processes arising at the time. Then his activity of noticing is carried on without effort, and proceeds, as it were, of itself. Also in adverting to the objects, there arises in him strong equanimity, by virtue of which his mind enters, as it were, quickly into the objects of advertence.32
和內觀相應的強有力的“舍”也會生起，這種舍的力量對一切行(生滅)保持一種中性的不偏不倚的狀態。在舍的力量作用下，他作諸行無常等的觀察時也能保持中舍性，他能夠敏銳不間斷地觀察當下生起的名色。這時他的觀照變得不需刻意努力，好像會自動運作一樣。當他的心要轉向某目標，會生起很強的舍，由此舍的力量他的心可以說能很快進入所轉向的目標。
There arises further a subtle attachment of a calm nature that enjoys the insight graced with the "brilliant light" and the other qualities here described. The meditator, however, is not able to discern it as a corruption but believes it to be just the very bliss of meditation. So meditators speak in praise…
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